Chapter 29. Of the benefits which come to the soul through the withdrawal ... (Book 3. The purgation of the active night of the memory and will) (The Ascent of Mount Carmel) (John of the Cross)

VERY great are the benefits which come to the soul when it desires not to set the vain rejoicing of its will on this kind of good. For, in the first place, it is freed from falling into many temptations and deceits of the devil, which are involved in rejoicing in these good works, as we may understand by that which is said in Job, namely: 'He sleepeth under the shadow, in the covert of the reed and in moist places.' This he applies to the devil, who deceives the soul in the moisture of rejoicing and in the vanity of the reed that is, in vain works. And it is no wonder if the soul is secretly deceived by the devil in this rejoicing; for, apart altogether from his suggestions, vain rejoicing is itself deception. This is especially true when there is any boasting of heart concerning these good works, as Jeremias well says in these words: Arrogantia tua decepit te. For what greater deception is there than boasting? And from this the soul that purges itself from this rejoicing is freed.

2. The second benefit is that the soul performs its good works with greater deliberation and perfection than it can if there be in them the passion of joy and pleasure. For, because of this passion of joy, the passions of wrath and concupiscence are so strong that they will not submit to reason, but ordinarily cause a man to be inconsistent in his actions and purposes, so that he abandons some and takes up others, and begins a thing only to abandon it without completing any part of it. For, since he acts under the influence of pleasure, and since pleasure is variable, being much stronger in some natures than in others, it follows that, when this pleasure ceases, both the action and its purpose cease, important though they may be. To such persons the joy which they have in their work is the soul and the strength thereof; and, when the joy is quenched, the work ceases and perishes, and they persevere therein no longer. It is of such persons that Christ says: 'They receive the word with joy, and then the devil takes it away from them, lest they should persevere.' And this is because they have no strength and no roots save in the joy aforementioned. To take and to withdraw their will, therefore, from this rejoicing is the cause of their perseverance and success. This benefit, then, is a great one, even as the contrary evil is great likewise. The wise man sets his eyes upon the substance and benefit of his work, not upon the pleasure and delight which it gives him; and so he is not beating the air, but derives from his work a stable joy, without any meed of bitterness.

3. The third benefit is divine. It is that, when vain joy in these good works is quenched, the soul becomes poor in spirit, which is one of the blessings spoken of by the Son of God when He says: 'Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.'

4. The fourth benefit is that he that denies himself this joy will be meek, humble and prudent in his actions. For he will not act impetuously and rapidly, through being impelled by the wrath and concupiscence which belong to joy; neither presumptuously, through being affected by the esteem of his own work which he cherishes because of the joy that he has in it; neither incautiously, through being blinded by joy.

5. The fifth benefit is that he becomes pleasing to God and man, and is freed from spiritual sloth, gluttony and avarice, and from spiritual envy and from a thousand other vices.